Žižek: Why the Idea of communism? For three reasons, which echo the Lacanian triad of the I-S-R: at the Imaginary level, because it is necessary to maintain continuity with the long tradition of radical millenarian and egalitarian rebellions; at the Symbolic level, because we need to determine the precise conditions under which, in each historical epoch, the space for communism may be opened up; finally, at the level of the Real, because we must assume the harshness of what Badiou calls the eternal communist invariants (egalitarian justice, voluntarism, terror, “trust in the people”). Such an Idea of communism is clearly opposed to socialism, which is precisely not an Idea, but a vague communitarian notion applicable to all kinds of organic social bonds, from spiritualized ideas of solidarity (“we are all part of the same body”) right up to fascist corporatism. The Really Existing Socialist states were precisely that: positively existing states, whereas communism is in its very notion anti-statist. Where does this eternal communist Idea come from? Is it part of human nature, or, as Habermasians propose, an ethical premise (of equality or reciprocal recognition) inscribed into the universal symbolic order? Its eternal character cannot, after all, be accounted for by specific historical conditions. The key to resolving this problem is to focus on that against which the communist Idea rebels: namely, the hierarchical social body whose ideology was first formulated in great sacred texts such as The Book of Manu. As was demonstrated by Louis Dumont in his Homo hierarchicus, social hierarchy is always inconsistent; that is, its very structure relies on a paradoxical reversal (the higher sphere is, of course, higher than the lower, but, within the lower order, the lower is higher than the higher) on account of which the social hierarchy can never fully encompass all its elements. It is this constitutive inconsistency that gives birth to what Rancière calls “the part of no-part,” that singular element which remains out of place in the hierarchical order, and, as such, functions as a singular universal, giving body to the universality of the society in question. The communist Idea, then, is the eternal demand co-substantial with this element that lacks its proper place in the social hierarchy (“we are nothing, and we want to be all”). Our task is thus to remain faithful to this eternal Idea of communism: to the egalitarian spirit kept alive over thousands of years in revolts and utopian dreams, in radical movements from Spartacus to Thomas Müntzer, including within the great religions (Buddhism versus Hinduism, Daoism or Legalism versus Confucianism, etc.). The problem is how to avoid the choice between radical social uprisings which end in defeat, unable to stabilize themselves in a new order, and the retreat into an ideal displaced to a domain outside social reality (for Buddhism we are all equal—in nirvana). It is here that the originality of Western thought becomes clear, particularly in its three great historical ruptures: Greek philosophy’s break with the mythical universe; Christianity’s break with the pagan universe; and modern democracy’s break with traditional authority. In each case, the egalitarian spirit is transposed into a new positive order (limited, but nonetheless actual).
Posted on: Sun, 05 Oct 2014 07:05:16 +0000
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